254 Obduxeris. For this sense of the word, see Apol. 1. sub init. "sed obducimur," etc.

255 Sacramenti.

256 Definito.

257 That is, "inspired."

258 Nihil retractare oportebat.

259 [Kaye, p. 274.]

260 In his book, De Praescrip. Hoeret., [cap. xv.] Tertullian had enjoined that heretics ought not to be argued with, but to be met with the authoritative rule of the faith. He here proposes to forego that course.

261 Marcion's Docetic doctrine of Christ as having only appeared in human shape, without an actual incarnation, is indignantly confuted by Tertullian in his De Carne Christi, c.v.

262 That is, the principle in question-the bonitas Dei.

263 Exinde agens.

264 Obvenientia.

265 Jugis.

266 Susciperet.

267 Despiceret.

268 Desititueret.

269 That is, Marcion's god's.

270 Censetur.

271 Quandoque.

272 Aliquando.

273 Cruciare.

274 Rescribetur.

275 Saevitias.

276 Arbusculae.

277 Si ut?

278 Accessione.

279 Ingenio.

280 Nune. [Comp. chapter xv. supra, p. 282.]

281 Atquin.

282 Familiaritatis.

283 This is the sense of the passage as read by Oehler: "Antecedit autem debita indebitam. ut principalis, ut dignior ministra et comite sua, id est indebita." Fr. Junius, however, added the word "prior" which begins the next sentence to these words, making the last clause run thus:"ut dignior ministra, et comite sua, id est indebita, prior"-"as being more worthy of an attendant, and as being prior to its companion, that is, the undue benevolence." It is difficult to find any good use of the "prior" in the next sentence, "Prior igitur cum prima bonitatis ratio sit," etc., as Oehler and others point it.

284 In rem suam.

285 Redundavit.

286 Ratio ipsa, i.e., rationality, or the character of resonableness, which he is now vindicating.

287 Alio modo destructus.

288 Cujus est res.

289 Justitia, right as opposed to the wrong (injuria) of the preceding sentence.

290 Pro domestico, opposed to the pro extraneo, the alien or stranger of the preceding and succeeding context.

291 Assertor.

292 Nedum.

293 Plagiator.

294 i.e., the Creator.

295 Oro te.

296 Alii Deo. The strength of this phrase is remarkable by the side of the oft-repeated aliena.

297 Therefore Christians used to lift their hands and arms towards heaven in prayer. Compare The Apology, chap. 30. (where the manibus expansis betokens the open hand, not merely as the heathen tendens ad sidera palmas). See also De Orat. c. 13, and other passages from different writers referred to in the "Tertullian" of the Oxford Library of the Fathers, p. 70. [See the figures in the Catacombs as represented by Parker, Marriott and others.]

298 To the same effect Irenaeus had said: "How will it be consistent in them to hold that the bread on which thanks are given is the body of their Lord, and that the cup is His blood, if they do not acknowledge that He is the Son of the Creator of the world, that is, the Word of God?" (Rigalt.) [The consecrated bread is still bread, in Patristic theology.]

299 Operatur, a not unfrequent use of the word. Thus Prudentius (Psychom. 572) opposes operatio to avaritia.

310 Anima tenus. Comp.De Praescr. Hoer. 33, where Marcion, as well as Apelles, Valentinus, and others, are charged with the Sadducean denial of the resurrection of the flesh, which is censured by St. Paul, 1 Cor. xv. 12.

311 Compae De Praescr. Hoer. 33, where Marcion and Apelles are brought under St. Paul's reproach in 1 Tim. iv. 3.

312 Hactenus. [Kaye, p. 260.]

313 Animalis (from anima, the vital principle. "the breath of life" is here opposed to corporalis.

314 Md/)/h/

, homo, from h+/da)ax/

, humus, the ground; see the Hebrew of Gen. ii. 7.

315 Febricitas.

316 Offensum, probably in respect of the Marcionite treatment of His attributes.

317 Ingenitam. In chap. xxii. this word seems to be synonymous with naturalem. Comp. book ii. 3, where it has this sense in the phrase "Deo ingenita."